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1

Anselmus Boëtius de Boodt, Pansophie und Alchemie

100%
Purs I.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2004
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vol. 18
43-90
EN
This article attempts to determine the place of the late Humanist physician and natural scientist Anselmus Boetius de Boodt (1550-1632) in the context of Rudolfine knowledge. Above all, it analyses his encyclopaedic work 'Gemmarum et lapidum historia' (Hanau 1609), which he wrote during his stay at the Rudolfine court. De Boodt's systematic mineralogical classification is characteristic by its critical work with earlier authors, by the emphasis on empiricism and by logical assessment which stems from the Scholastic interpretation of Aristotle's concept of nature. In the context of early 17th-century pansophy and natural science, de Boodt tended towards an analytical and exact course. His empiricism, which rests on experimental and verifiable experience, his resistance to magic and his original cosmology based on deep religious convictions regarding the forming divine spirit are very different from two important expressions of Rudolfine natural science: Croll's medicine, based on the Paracelsian system of correspondences, and Kepler's Platonising cosmology. In spite of their proclaimed rationality, however, de Boodt's experiments were still influenced by period magical thought. The study further considers the more specialised theme of de Boodt's relationship to alchemy - his interpretation of the relationship between light and precious stones, his rejection of the Paracelsian doctrine of signatures, and his position to the various directions taken by contemporary alchemy. His position with regard to transmutational alchemy was pragmatic and theoretically not clear cut, oscillating between admitting the possibility of transforming silver into gold, to the rejection of the idea that metals could be reduced to their primal matter. According to the report of the French alchemist Nicolas Barnaud (1538 - pre-1607), de Boodt supposedly successfully experimented with the transformation of mercury into gold. At the same time, it is characteristic of de Boodt that he interprets nature and human experience and their principles on the basis of the principle of 'identity' rather than on that of 'analogy', which was the basis of alchemical thought. The lack of clarity in de Boodt's relationship to alchemy is also expressed in the symbolism of his personal device.
2

Panharmonia und Panchresia. J. A. Komenskýs Antwort auf die alte Frage nach der Lehrbarkeit der Tugend

100%
Schaller K.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2009
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vol. 22-23
133-147
EN
The question of whether virtue can be taught had already been posed in antiquity and remains of interest to this day. Comenius’ pansophia, with its component elements of panharmonia and panchresia, answers the question in a way which combines antiquity and modernity. This essay breaks down Comenius’ solution, which has not yet received sufficient attention, into four steps: I. a comparison of Comenius and Francis Bacon; II. an analysis of Comenius’ Via lucis, Pampaedia, Pansophia Christiana and Pansophiae diatyposis; III. an interpretation of the revived classical Greek ideal of kalokagathia in the works of Comenius and later of Kant and J. F. Herbart; and IV. a reflection on the present-day significance of Comenius’ universalistic educational principle of omnes omnia omnino.
3

Comenius und die Comeniologen. Stellungnahme zu einzelnen Positionen neuerer Comeniusforschung in ontotriadischer Perspektive

100%
Schadel E.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2004
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vol. 18
133-177
EN
The main aim of this article is not to present a (externally) complete overview of research into Comenius' life and work, but rather to explore some significant trends in Comeniology, particularly those which - in the field of purely historical doxography - attempt to comment on the completeness of Comenius' thinking and its possible universal application. In this context, the first question to be considered is that of whether modern Comeniologists have taken on board the 'core' of Comenius' pansophy - the integrity of his onto-triadic (or onto-trinitarian) conception of reality. The article is divided into ten sections which consider this problem in detail. Initially (in sections I/II), the thesis that Comenius is a 'modern', and for that reason 'ambiguous', thinker is discussed. It becomes clear that it is not Comenius, but his modern interpreters who (by introducing their own presuppositions into the Comenian texts) are in fact 'ambiguous'. From the methodological perspective, as is subsequently elucidated (V/VI), the phenomenological philosophy (which markedly predominates in contemporary Comeniology) brings with it specific problem whenever it gives rise to a search for a matching approach to the integral horizon of Comenius' pansophy. It does not, for example, offer any satisfactory possibility of describing the transition from theory to practice as a complete, internally differentiated process. Similar difficulties are encountered in the various attempts to reconstruct the basic triadism of Comenius' thought (VII). It would seem that a solution to this problem could be attained if originally ontological reflections are considered (VIII). Thanks to this metaphysical method it is possible to explain the sought-after completeness as 'onto-logo-ethical', as the completeness that dawns in the in-ec-con-sistent rhythm. As Comenius explains in his early work, the 'Dilucidatio', as well as in the framework of his lifelong investigation into the 'verus Catholicismus' (III/IV), the aforementioned method contains within itself a development of the analogical conception of reality, i.e. that which empowers us to discover the same basic structure in different fields of experience. From this, both detailed analysis and the resolute realisation of Comenius' posthumous 'Triertium catholicum' (IX/X) project follow as tasks for a 'post-modern' Comeniology that has overcome the many ambiguities of 'modern' thinking.
4
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"Dedykacja trzem Królestwom" – opis i znaczenie siedemnastowiecznego pansoficznego manuskryptu Jana Amosa Komeńskiego dla rozwoju nauki

63%
Hampl L.
Siedleckie Zeszyty Komeniologiczne seria Pedagogika
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2021
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vol. 8
129-140
EN
The author presents to the Polish-speaking reader a little-known work by Jan Amos Comenius, titled Latin Dedicatio ad tria regna – Czech Dedikace třem královstvím – Polish Dedykacja trzem Królestwom – English Dedication to the Three Kingdoms. It acquaints us not only with its structure, composition and layout, but also with the main theses and assumed plans. It introduces us to a large extent to the subject matter of „repairing human things”. We see how Jan Amos Comenius persistently and with unprecedented persistence decidedly pursued the honorable goal that he set for himself – the panophilic repair of all human things. A picture of Comenius' hopes for these three European countries, ie Poland, Sweden and Great Britain, was also presented. We also learn how this manuscript in question was gradually modified by him over the course of the seventeenth century. An important fact is also that the described work is important for modern science, especially in historical, social, pedagogical, philological and theological disciplines.
5
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Manuskrypt Jana Amosa Komeńskiego "Dedicatio ad tria regna – czyli Specjalny apel do Europejczyków, przeznaczony przede wszystkim do królestw i państw północnych"

63%
Hampl L.
Siedleckie Zeszyty Komeniologiczne seria Pedagogika
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2021
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vol. 8
251-265
EN
The translation from Latin and Czech into Polish of an entire important, but still little-known work (Latin Dedicatio ad tria regna – Czech Dedikace třem královstvím – English Dedication to the three Kingdoms) introduces us to a large extent to the subject matter of the “i m p r o v e m e n t o f human affairs”. The translation of this manuscript fills a large gap in Polish comeniology. In the work translated into Polish, we can see how John Amos Comenius persistently and decisively pursued the honorable goal he had set for himself – that is, the pansophic improvement of all human affairs. The Polish-speaking reader will finally be able to “fully” read this work in their native language, in which there are also important elements related not only to pedagogical and educational topics, but above all to socio-philosophical issues and theological-biblical comparative references, centered around the domain of interdisciplinary research. The so-called “Portrait sketch” is also presented, or what hopes Comenius linked to the three described countries, strictly speaking the kingdoms of the North, i.e. Poland, Sweden and Great Britain, during the period of significant changes in seventeenth-century Europe.
6
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Platón, Komenský a klasická německá pedagogika – andragogické implikace

45%
Beneš M.
Polonia Journal
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2021
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issue 13
151-162
CS
V průběhu dějin vzniklo několik filozofií výchovy a teorií vzdělávání, které se kladly za cíl, uskutečnit poslání člověka být člověkem. Přitom vycházely z toho, že všeobecné, všestranné a jednotné vzdělávání všech připraví jedince na pozdější plnění jeho životních rolí v osobním, občanském a profesním životě. Nejvlivnější z nich pochází od Platóna, Komenského a z německé klasické pedagogiky. Pro andragogiku pak vzniká jeden problém. Je vůbec možná, a jaké má úkoly, když pedagogika předává životu již plně rozvinutého jedince.
EN
Throughout history, several philosophies of upbringing and education theory have arisen aiming to bring into fruition. the mission of man to be a man However, these theories were established on the fact that general, versatile, and uniform education of all will prepare the individual to later fulfilment of his/her life goals in personal, civilian and professional life. The most influential one of them comes from Plato, Comenius and classical German pedagogy. Then, there arises one problem for andragogy. Is it possible at all and what tasks does it have as pedagogy passes an already developed individual to life?
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